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the unique condition. The whole universe is stacked with fine karmic particles. However, when these particles are maneuvered in the spirit, adhere to it, and bind through their activity, at that point they are simply distributed by the term Karma. Karmic particles linked with the spirit are called "dravya karma" or physical karma.
The spirit (normal soul) is the expert of both these karma. They are usually connected as conditions and final products, similar to a seed and a tree. In the course of philosophy not Jain, running with words is used for karma:
(i) Cause of slavery: The particles of karmic material are first attracted by the spirit
and subsequently bound by it. The limit of attracting them to the spirit is realized through the movement of the mind, of the conversation and of the body. So the movement is called asrava immersion), rather ratio of magnification and limiting karmic particles spirit is performed mithyatva (healthy or certain inclination or convinced), having you (without control), pramada (slow) and kasaya (vitality). So they are known like the way of slavery. Every movement that exists with these four becomes a reason to subjugate. Only yoga or movement is called asrava, the remaining four as kasaya or not asrava or fusion, but the reasons for the asrava. From this we can appreciate that yoga (movement) is the reason for both immersion and oppression.
(ii) Philosophy of rebirth: Every birth of a spirit is rebirth in the context of its
previous birth. There can never be a birth that is not linked to the previous birth. The course of the action of the birth of the soul does not begin. In case one way or another we have the courage to hope that a shocking born spirit, which induces possible that even a perfect soul has been freed from the cycle of birth under its attainment of impeccability will end up being born. This would make it infinite, go out and admire an inscrutable opportunity. It would be foolish to believe that the spirit remains free from birth and eventually begins to wait for birth. It is reasonable to maintain that the course of the birth action continues, in the case in which it precedes any extension of the creative capacity, without interruption and which once breaks; it is broken until the end of time.
As indicated by conviction of Jain religion freedom is described as, "correspondingly as the oil plant is attempted to separate oil from sesamum seeds, blending is grasped to
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| SR No. | 034443 |
| Book Title | Critical Analysis of Jain Architecture in Bihar Region and its Influence on Regional Architecture |
| Original Sutra Author | N/A |
| Author | Ravish Kumar |
| Publisher | Department of Architecture National Institute of Technology Patna |
| Publication Year | 2018 |
| Total Pages | 359 |
| Language | English |
| Classification | Book_English |
| File Size | 31 MB |